صحیح ابن حبان
Ibn Hibban
كتاب الإسراءBook of Isra’ (Night Journey)
ذكر الموضع الذي فيه رأى المصطفى صلى الله عليه وسلم موسى صلى الله عليه وسلم يصلي في قبره-The place where the Prophet saw Musa praying in his grave.
Hadith 50
اُردوEn
أَخْبَرَنَا أَبُو يَعْلَى ، حَدَّثَنَا هُدْبَةُ ، وَشَيْبَانُ ، قَالا : حَدَّثَنَا حَمَّادُ بْنُ سَلَمَةَ ، عَنْ ثَابِتٍ ، عَنْ أَنَسِ بْنِ مَالِكٍ ، قَالَ : قَالَ رَسُولُ اللَّهِ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ : " مَرَرْتُ بِمُوسَى لَيْلَةَ أُسْرِيَ بِي وَهُوَ قَائِمٌ يُصَلِّي فِي قَبْرِهِ عِنْدَ الْكَثِيبِ الأَحْمَرِ " قَالَ أَبُو حَاتِمٍ : الِلَّهِ جَلَّ وَعَلا قَادِرٌ عَلَى مَا يَشَاءُ ، رُبَّمَا يَعِدُ الشَّيْءَ لِوَقْتٍ مَعْلُومٍ ، ثُمَّ يَقْضِي كَوْنَ بَعْضِ ذَلِكَ الشَّيْءِ قَبْلُ مَجِيءِ ذَلِكَ الْوَقْتِ ، كَوَعْدِهِ إِحْيَاءَ الْمَوْتَى يَوْمَ الْقِيَامَةِ وَجَعْلِهِ مَحْدُودًا ، ثُمَّ قَضَى كَوْنَ مِثْلِهِ فِي بَعْضِ الأَحْوَالِ ، مِثْلَ مَنْ ذَكَرَهُ الِلَّهِ وَجَعَلَهُ الِلَّهِ جَلَّ وَعَلا فِي كِتَابِهِ ، حَيْثُ يَقُولُ : أَوْ كَالَّذِي مَرَّ عَلَى قَرْيَةٍ وَهِيَ خَاوِيَةٌ عَلَى عُرُوشِهَا قَالَ أَنَّى يُحْيِي هَذِهِ اللَّهُ بَعْدَ مَوْتِهَا فَأَمَاتَهُ اللَّهُ مِائَةَ عَامٍ ثُمَّ بَعَثَهُ قَالَ كَمْ لَبِثْتَ قَالَ لَبِثْتُ يَوْمًا أَوْ بَعْضَ يَوْمٍ قَالَ بَلْ لَبِثْتَ مِائَةَ عَامٍ سورة البقرة آية 259 إِلَى آخِرِ الآيَةِ ، وَكَإِحْيَاءِ اللَّهِ جَلَّ وَعَلا لِعِيسَى ابْنِ مَرْيَمَ صَلَوَاتُ اللَّهِ عَلَيْهِ بَعْضَ الأَمْوَاتِ ، فَلَمَّا صَحَّ وجودُ كَوْنِ هَذِهِ الْحَالَةِ فِي الْبَشَرِ ، أَرَادَهُ الِلَّهِ جَلَّ وَعَلا قَبْلُ يَوْمِ الْقِيَامَةِ ، لَمْ يُنْكَرْ أَنَّ اللَّهَ جَلَّ وَعَلا أَحْيَا مُوسَى فِي قَبْرِهِ حَتَّى مَرَّ عَلَيْهِ الْمُصْطَفَى صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ لَيْلَةَ أُسْرِيَ بِهِ ، وَذَاكَ أَنَّ قَبْرَ مُوسَى بِمُدَّيْنِ بَيْنَ الْمَدِينَةِ وَبَيْنَ بَيْتِ الْمَقَدْسِ ، فَرَآهُ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ يَدْعُو فِي قَبْرِهِ إِذِ الصَّلاةُ دُعَاءٌ ، فَلَمَّا دَخَلَ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ بَيْتَ الْمَقَدْسِ وَأُسْرِيَ بِهِ ، أُسْرِيَ بِمُوسَى حَتَّى رَآهُ فِي السَّمَاءِ السَّادِسَةِ ، وَجَرَى بَيْنَهُ وَبَيْنَهُ مِنَ الْكَلامِ مَا تَقَدْمَ ذِكْرُنَا لَهُ ، وَكَذَلِكَ رُؤْيَتُهُ سَائِرَ الأَنْبِيَاءِ الَّذِينَ فِي خَبَرِ مَالِكِ بْنِ صَعْصَعَةَ ، فَأَمَّا قَوْلُهُ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ فِي خَبَرِ مَالِكِ بْنِ صَعْصَعَةَ : " بَيْنَمَا أَنَا فِي الْحَطِيمِ إِذْ أَتَانِي آتٍ ، فَشَقَّ مَا بَيْنَ هَذِهِ إِلَى هَذِهِ " ، فَكَانَ ذَلِكَ لَهُ فَضِيلَةٌ فُضِّلَ بِهَا عَلَى غَيْرِهِ ، وَأَنَّهُ مِنْ مُعْجِزَاتِ النُّبُوَّةِ ، إِذِ الْبَشَرُ شُقَّ عَنْ مَوْضِعِ الْقَلْبِ مِنْهُمْ ، ثُمَّ اسْتُخْرِجَ قُلُوبُهُمْ مَاتَوا ، وَقَوْلُهُ : " ثُمَّ حُشِيَ " يُرِيدُ : أَنَّ اللَّهَ جَلَّ وَعَلا حَشَا قَلْبَهُ الْيَقِينَ وَالْمَعْرِفَةَ ، الَّذِي كَانَ اسْتِقْرَارُهُ فِي طَسْتِ الذَّهَبِ ، فَنُقِلَ إِلَى قَلْبِهِ ، ثُمَّ أُتِيَ بِدَابَّةٍ يُقَالُ لَهَا : الْبُرَاقُ ، فَحُمِلَ عَلَيْهِ مِنَ الْحَطِيمِ أَوِ الْحِجْرِ ، وَهُمَا جَمِيعًا فِي الْمَسْجِدِ الْحَرَامِ ، فَانْطَلَقَ بِهِ جِبْرِيلُ حَتَّى أَتَى بِهِ عَلَى قَبْرِ مُوسَى عَلَى حَسَبِ مَا وَصَفْنَاهُ ، ثُمَّ دَخَلَ مَسْجِدَ بَيْتِ الْمَقَدْسِ ، فَخَرَقَ جِبْرِيلُ الصَّخْرَةَ بِإِصْبَعِهِ ، وَشَدَّ بِهَا الْبُرَاقَ ، ثُمَّ صَعِدَ بِهِ إِلَى السَّمَاءِ ، ذِكْرُ شَدِّ الْبُرَاقِ بِالصَّخْرَةِ فِي خَبَرِ بُرَيْدَةَ ، وَرُؤْيَتِهِ مُوسَى صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ يُصَلِّي فِي قَبْرِهِ لَيْسَا جَمِيعًا فِي خَبَرِ مَالِكِ بْنِ صَعْصَعَةَ ، فَلَمَّا صَعِدَ بِهِ إِلَى السَّمَاءِ الدُّنْيَا ، اسْتَفْتَحَ جِبْرِيلُ ، قِيلَ : مَنْ هَذَا ؟ قَالَ : جِبْرِيلُ ، قِيلَ : وَمَنْ مَعَكَ ؟ قَالَ : مُحَمَّدٌ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ ، قِيلَ : وَقَدْ أُرْسِلَ إِلَيْهِ ؟ يُرِيدُ بِهِ : وَقَدْ أُرْسِلَ إِلَيْهِ لِيُسْرَى بِهِ إِلَى السَّمَاءِ ، لا أَنَّهُمْ لَمْ يَعْلَمُوا بِرِسَالَتِهِ إِلَى ذَلِكَ الْوَقْتِ ، لأَنَّ الإِسْرَاءَ كَانَ بَعْدَ نُزُولِ الْوَحْيِ بِسَبْعِ سِنِينَ ، فَلَمَّا فُتِحَ لَهُ فَرَأَى آدَمَ عَلَى حَسَبِ مَا وَصَفْنَا قَبْلُ ، وَكَذَلِكَ رُؤْيَتُهُ فِي السَّمَاءِ الثَّانِيَةِ يَحْيَى بْنَ زَكَرِيَّا ، وَعِيسَى ابْنَ مَرْيَمَ ، وَفِي السَّمَاءِ الثَّالِثَةِ يُوسُفَ بْنَ يَعْقُوبَ ، وَفِي السَّمَاءِ الرَّابِعَةِ إِدْرِيسَ ، ثُمَّ فِي السَّمَاءِ الْخَامِسَةِ هَارُونَ ، ثُمَّ فِي السَّمَاءِ السَّادِسَةِ مُوسَى ، ثُمَّ فِي السَّمَاءِ السَّابِعَةِ إِبْرَاهِيَمَ ، إِذْ جَائِزٌ أَنَّ اللَّهَ جَلَّ وَعَلا أَحْيَاهُمْ لأَنْ يَرَاهُمُ الْمُصْطَفَى صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ فِي تِلْكَ اللَّيْلَةِ ، فَيَكُونُ ذَلِكَ آيَةً مُعْجِزَةً يُسْتَدَلُّ بِهَا عَلَى نُبُوَّتِهِ عَلَى حَسَبِ مَا أَصَّلْنَا قَبْلُ ، ثُمَّ رُفِعَ لَهُ سِدْرَةُ الْمُنْتَهَى ، فَرَآهَا عَلَى الْحَالَةِ الَّتِي وَصَفَ ، ثُمَّ فُرِضَ عَلَيْهِ خَمْسُونَ صَلاةً ، وَهَذَا أَمْرُ ابْتِلاءٍ أَرَادَ الِلَّهِ جَلَّ وَعَلا ابْتِلاءَ صَفِيِّهِ مُحَمَّدٍ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ حَيْثُ فَرَضَ عَلَيْهِ خَمْسِينَ صَلاةً ، إِذْ كَانَ فِي عِلْمِ اللَّهِ السَّابِقِ أَنَّهُ لا يَفْرِضُ عَلَى أُمَّتِهِ إِلا خَمْسَ صَلَوَاتٍ فَقَطْ ، فَأَمَرَهُ بِخَمْسِينَ صَلاةً أَمْرَ ابْتِلاءٍ ، وَهَذَا كَمَا نَقُولُ : إِنَّ اللَّهَ جَلَّ وَعَلا قَدْ يَأْمُرُ بِالأَمْرِ يُرِيدُ أَنْ يَأْتِيَ الْمَأْمُورُ بِهِ إِلَى أَمْرِهِ مِنْ غَيْرِ أَنْ يُرِيدَ وُجُودَ كَوْنِهِ ، كَمَا أَمَرَ الِلَّهِ جَلَّ وَعَلا خَلِيلَهُ إِبْرَاهِيَمَ بِذَبْحِ ابْنِهِ ، أَمَرَهُ بِهَذَا الأَمْرِ أَرَادَ بِهِ الانْتِهَاءَ إِلَى أَمْرِهِ دُونَ وُجُودِ كَوْنِهِ ، فَلَمَّا أَسْلَمَا ، وَتَلَّهُ لِلْجَبِينِ ، فَدَاهُ بِالذِّبْحِ الْعَظِيمِ ، إِذْ لَوْ أَرَادَ الِلَّهِ جَلَّ وَعَلا كَوْنَ مَا أَمَرَ ، لَوَجَدَ ابْنَهُ مَذْبُوحًا ، فَكَذَلِكَ فَرَضَ الصَّلاةَ خَمْسِينَ أَرَادَ بِهِ الانْتِهَاءَ إِلَى أَمْرِهِ دُونَ وُجُودِ كَوْنِهِ ، فَلَمَّا رَجَعَ إِلَى مُوسَى ، وَأَخْبَرَهُ أَنَّهُ أُمِرَ بِخَمْسِينَ صَلاةً كُلَّ يَوْمٍ ، أَلْهُمُ الِلَّهِ مُوسَى أَنْ يَسْأَلَ مُحَمَّدًا صَلَّى الِلَّهِ عَلَيْهِمَا وَسَلَّمَ بِسُؤَالِ رَبِّهِ التَّخْفِيفَ لأُمَّتِهِ ، فَجَعَلَ جَلَّ وَعَلا قَوْلَ مُوسَى عَلَيْهِ السَّلامُ لَهُ سَبَبًا لِبَيَانِ الْوُجُودِ لِصِحَّةِ مَا قُلْنَا : إِنَّ الْفَرْضَ مِنَ اللَّهِ عَلَى عِبَادِهِ أَرَادَ إِتْيَانَهُ خَمْسًا لا خَمْسِينَ ، فَرَجَعَ إِلَى اللَّهِ جَلَّ وَعَلا فَسَأَلَهُ ، فَوَضَعَ عَنْهُ عَشْرًا ، وَهَذَا أَيْضًا أَمْرُ ابْتِلاءٍ أُرِيدَ بِهِ الانْتِهَاءُ إِلَيْهِ دُونَ وُجُودِ كَوْنِهِ ، ثُمَّ جَعَلَ سُؤَالَ مُوسَى عَلَيْهِ السَّلامُ إِيَّاهُ سَبَبًا لِنَفَاذِ قَضَاءِ اللَّهِ جَلَّ وَعَلا فِي سَابِقِ عِلْمِهِ ، أَنَّ الصَّلاةَ تُفْرَضَ عَلَى هَذِهِ الأُمَّةِ خَمْسًا لا خَمْسِينَ ، حَتَّى رَجَعَ فِي التَّخْفِيفِ إِلَى خَمْسِ صَلَوَاتٍ ، ثُمَّ أَلْهُمُ الِلَّهِ جَلَّ وَعَلا صَفِيَّهُ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ حِينَئِذٍ حَتَّى قَالَ لِمُوسَى : " قَدْ سَأَلْتُ رَبِّي حَتَّى اسْتَحْيَيْتُ ، لَكِنِّي أَرْضَى وَأُسَلِّمُ " ، فَلَمَّا جَاوَزَ نَادَاهُ مُنَادٍ : أَمْضَيْتُ فَرِيضَتِي ، أَرَادَ بِهِ الْخَمْسَ صَلَوَاتٍ ، وَخَفَّفْتُ عَنْ عِبَادِي ، يُرِيدُ : عَنْ عِبَادِي مِنْ أَمْرِ الابْتِلاءِ الَّذِي أَمَرْتُهُمْ بِهِ مِنْ خَمْسِينَ صَلاةٍ الَّتِي ذَكَرْنَاهَا ، وَجُمْلَةُ هَذِهِ الأَشْيَاءِ فِي الإِسْرَاءِ رَآهَا رَسُولُ اللَّهِ صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ بِجِسْمِهِ عِيَانًا دُونَ أَنْ يَكُونَ ذَلِكَ رُؤْيَا أَوْ تَصْوِيرًا صُوِّرَ لَهُ ، إِذْ لَوْ كَانَ لَيْلَةَ الإِسْرَاءِ وَمَا رَأَى فِيهَا نَوْمًا دُونَ الْيَقَظَةِ ، لاسْتَحَالَ ذَلِكَ ، لأَنَّ الْبَشَرَ قَدْ يَرَوْنَ فِي الْمَنَامِ السَّمَاوَاتِ وَالْمَلائِكَةَ وَالأَنْبِيَاءَ وَالْجَنَّةَ وَالنَّارَ وَمَا أَشْبَهَ هَذِهِ الأَشْيَاءَ ، فَلَوْ كَانَ رُؤْيَةُ الْمُصْطَفَى صَلَّى الِلَّهِ عَلَيْهِ وَسَلَّمَ مَا وَصَفَفِي لَيْلَةِ الإِسْرَاءِ فِي النَّوْمِ دُونَ الْيَقَظَةِ ، لَكَانَتْ هَذِهِ حَالَةٌ يَسْتَوِي فِيهَا مَعَهُ الْبَشَرُ ، إِذْ هُمْ يَرَوْنَ فِي مَنَامَاتَهُمْ مِثْلَهَا ، وَاسْتَحَالَ فَضْلُهُ ، وَلَمْ تَكُنْ تِلْكَ حَالَةً مُعْجِزَةً يُفَضَّلُ بِهَا عَلَى غَيْرِهِ ، ضِدَّ قَوْلِ مَنْ أَبْطَلَ هَذِهِ الأَخْبَارَ ، وَأَنْكَرَ قَدْرَةَ اللَّهِ جَلَّ وَعَلا وَإِمْضَاءَ حُكْمِهِ لِمَا يُحِبُّ كَمَا يُحِبُّ ، جَلَّ رَبُّنَا وَتَعَالَى عَنْ مِثْلِ هَذَا وَأَشْبَاهِهِ .
Sayyiduna Anas bin Malik (may Allah be pleased with him) narrates: The Prophet Muhammad (peace and blessings be upon him) said:
“On the night of Mi’raj, I passed by the grave of Sayyiduna Musa (peace be upon him), and he was standing in his grave near the red sandhill, performing prayer.”
(Imam Ibn Hibban, may Allah have mercy on him, says:) Allah Almighty is capable of whatever He wills. Sometimes, He promises a specific time for something, then decrees that a part of that thing occurs before the appointed time arrives.
Just as He has promised that He will resurrect the dead on the Day of Resurrection, and He has set a limit for that. Then He decreed that in some cases, a similar situation may occur. In this way, Allah Almighty has mentioned this,
and has stated this in His Book, He says:
“Or like the one who passed by a town that had fallen into ruin. He said: How will Allah bring this to life after its death? So Allah caused him to die for a hundred years, then revived him and asked: How long have you remained? He replied: I have remained a day or part of a day. He said: No, you have remained a hundred years.”
This is until the end of the verse.
Or just as Allah Almighty brought some of the dead to life for Sayyiduna Isa bin Maryam (peace be upon him). So when such a state is possible among humans, when Allah Almighty wills this thing before the Resurrection, then it cannot be denied that Allah Almighty brought Sayyiduna Musa (peace be upon him) to life in his grave until the night of Mi’raj when the Prophet Muhammad (peace and blessings be upon him) passed by him.
The reason for this is that the grave of Sayyiduna Musa (peace be upon him) is between Madinah Munawwarah and Bayt al-Maqdis. So the Prophet Muhammad (peace and blessings be upon him) saw him supplicating in his grave, because “salat” here means supplication. So when the Prophet Muhammad (peace and blessings be upon him) entered Bayt al-Maqdis on the night of Mi’raj, on that same night Sayyiduna Musa (peace be upon him) was also made to travel until the Prophet Muhammad (peace and blessings be upon him) saw Sayyiduna Musa (peace be upon him) on the sixth heaven, and there was conversation between them, which we have mentioned earlier. Similarly, in the narration transmitted from Sayyiduna Malik bin Sa’sa’ah (may Allah be pleased with him), in which all the Prophets are mentioned as being seen (this is also what is meant).
As for the statement of the Prophet Muhammad (peace and blessings be upon him) in the narration transmitted from Sayyiduna Malik bin Sa’sa’ah (may Allah be pleased with him): “Once I was in the Hatim, during which a man came to me and split me from here to here.” This is a virtue of the Prophet Muhammad (peace and blessings be upon him), in which you were given superiority over all others, and this is among the miracles of Prophethood. Because when the place of a human’s heart is split, and if people’s hearts are taken out, they die.
The statement of the Prophet Muhammad (peace and blessings be upon him):
“Then it was sewn up.”
This means: Allah Almighty sewed your heart with certainty and knowledge, which were in a golden basin and were transferred to the blessed heart of the Prophet Muhammad (peace and blessings be upon him).
Then an animal was brought whose name was Buraq. The Prophet Muhammad (peace and blessings be upon him) was mounted on it from the “Hatim” or “Hijr.” Both these places are not inside Masjid al-Haram.
So Jibril (peace be upon him) brought you along until he passed by the grave of Sayyiduna Musa (peace be upon him), as we have mentioned earlier. Then the Prophet Muhammad (peace and blessings be upon him) entered Masjid Bayt al-Maqdis, so Jibril (peace be upon him) opened the hole in the stone with his finger
and tied Buraq to it, then he took the Prophet Muhammad (peace and blessings be upon him) up towards the heavens. In the narration transmitted from Buraydah, there is mention of tying Buraq to the stone and the Prophet Muhammad (peace and blessings be upon him) seeing Sayyiduna Musa (peace be upon him) performing prayer in his grave; both these things are not in the narration transmitted from Sayyiduna Malik bin Sa’sa’ah (may Allah be pleased with him).
Then when Jibril (peace be upon him) took the Prophet Muhammad (peace and blessings be upon him) up towards the lowest heaven, Jibril (peace be upon him) asked for the door to be opened: So it was asked: Who is it? He replied: Jibril.
It was asked: Who is with you? He replied: Sayyiduna Muhammad (peace and blessings be upon him). It was asked: Has he been called? This means: Has he been given the message? So that he may be shown the heavens.
This does not mean that those people were unaware of the Prophethood of the Prophet Muhammad (peace and blessings be upon him) until then. The reason is: the event of Mi’raj occurred seven years after the beginning of revelation.
When the door was opened, the Prophet Muhammad (peace and blessings be upon him) saw Sayyiduna Adam (peace be upon him), which we have mentioned earlier.
Similarly, you saw Sayyiduna Yahya bin Zakariya (peace be upon him) and Sayyiduna Isa bin Maryam (peace be upon him) in the second heaven.
In the third heaven, you saw Sayyiduna Yusuf bin Ya’qub (peace be upon him).
In the fourth heaven, Sayyiduna Idris (peace be upon him); in the fifth heaven, Sayyiduna Harun (peace be upon him); in the sixth heaven, Sayyiduna Musa (peace be upon him);
in the seventh heaven, Sayyiduna Ibrahim (peace be upon him)—all this is mentioned in the narrations.
It is possible that Allah Almighty brought these personalities to life so that the Noble Mustafa (peace and blessings be upon him) could see them that night, and this would become a miraculous sign by which your Prophethood would be proven, as we have mentioned earlier. Then the Prophet Muhammad (peace and blessings be upon him) was raised up to Sidrat al-Muntaha, and you saw it in the state which you described.
Then fifty prayers were made obligatory upon you. This was a command as a trial. Allah Almighty put His beloved Sayyiduna Muhammad (peace and blessings be upon him) to a test by making fifty prayers obligatory upon you, because in the prior knowledge of Allah Almighty, it was already decreed that only five prayers would be made obligatory upon the Ummah of the Prophet Muhammad (peace and blessings be upon him), but He gave you the command of fifty prayers as a test. Just as we say: Allah Almighty gives a command, and the purpose is that the commanded act be carried out.
It does not mean that it will necessarily exist, just as Allah Almighty commanded His Khalil, Sayyiduna Ibrahim (peace be upon him), to sacrifice his son, so he was given that command.
The purpose was to reach the limit of following the command; it did not mean that it would actually happen. So when both of them accepted the command and Sayyiduna Isma’il (peace be upon him) laid his forehead down, Allah Almighty gave a great sacrifice as a ransom.
Because if Allah Almighty had willed the occurrence of what He commanded, then Sayyiduna Ibrahim (peace be upon him) would have found his son slaughtered.
Similarly, the command to make fifty prayers obligatory is so that the command may be referred to, not that it actually exists.
When the Prophet Muhammad (peace and blessings be upon him) returned to Sayyiduna Musa (peace be upon him) and informed him that you have been commanded to perform fifty prayers daily, Allah Almighty inspired Sayyiduna Musa (peace be upon him) to request Sayyiduna Muhammad (peace and blessings be upon him) to ask his Lord for a reduction for his Ummah, so Allah Almighty made the statement of Sayyiduna Musa (peace be upon him) to the Prophet Muhammad (peace and blessings be upon him) the cause of this.
So this proves what we have said, that Allah Almighty intended to make five prayers obligatory upon His servants.
He did not intend to make fifty prayers obligatory. Then when the Prophet Muhammad (peace and blessings be upon him) returned to Allah Almighty and requested this, Allah Almighty forgave ten prayers, so this command was also a command of trial, by which it was intended that the command of Allah Almighty be referred to, not that it would actually exist.
Then the question of Sayyiduna Musa (peace be upon him) to the Prophet Muhammad (peace and blessings be upon him) became the cause for the implementation of Allah Almighty’s decision, the decision which was already in His knowledge that five prayers would be obligatory upon this Ummah, not fifty, until the Prophet Muhammad (peace and blessings be upon him) returned with the command of reduction to five prayers.
So Allah Almighty placed this in the heart of His beloved (peace and blessings be upon him), until he said to Sayyiduna Musa (peace be upon him): I have asked my Lord so many times; now I feel shy. Now I am content and now I accept. When you moved forward, a caller announced: I have established My obligation, meaning the five prayers. And I have given relief to My servants, meaning: I have given relief to My servants regarding the command of trial, which I had commanded them that fifty prayers would be obligatory upon them, as we have mentioned earlier. So all these events occurred on the night of Mi’raj, which the Prophet Muhammad (peace and blessings be upon him) saw with his physical body. It was not a dream or a vision presented before you. Because if the events of the night of Mi’raj and what the Prophet Muhammad (peace and blessings be upon him) saw during it had occurred in a state of sleep, not in wakefulness, then it would be impossible (to consider it a miracle), because people see the heavens, angels, prophets, paradise, hell, and such things in dreams.
So if the Prophet Muhammad (peace and blessings be upon him) had seen all these things in a dream, not in a state of wakefulness, then in this regard, others would be equal to you, and they too could see such things in their dreams. Thus, the distinction of the Prophet Muhammad (peace and blessings be upon him) would not be apparent, and this state would not be considered a miracle for which you were given superiority over others. This is contrary to the view of the one who declared these narrations to be false; he has denied the power of Allah Almighty and denied the implementation of Allah Almighty’s decree that He can do whatever He wills, however He wills. Our Lord is exalted above such things and those resembling them.
“On the night of Mi’raj, I passed by the grave of Sayyiduna Musa (peace be upon him), and he was standing in his grave near the red sandhill, performing prayer.”
(Imam Ibn Hibban, may Allah have mercy on him, says:) Allah Almighty is capable of whatever He wills. Sometimes, He promises a specific time for something, then decrees that a part of that thing occurs before the appointed time arrives.
Just as He has promised that He will resurrect the dead on the Day of Resurrection, and He has set a limit for that. Then He decreed that in some cases, a similar situation may occur. In this way, Allah Almighty has mentioned this,
and has stated this in His Book, He says:
“Or like the one who passed by a town that had fallen into ruin. He said: How will Allah bring this to life after its death? So Allah caused him to die for a hundred years, then revived him and asked: How long have you remained? He replied: I have remained a day or part of a day. He said: No, you have remained a hundred years.”
This is until the end of the verse.
Or just as Allah Almighty brought some of the dead to life for Sayyiduna Isa bin Maryam (peace be upon him). So when such a state is possible among humans, when Allah Almighty wills this thing before the Resurrection, then it cannot be denied that Allah Almighty brought Sayyiduna Musa (peace be upon him) to life in his grave until the night of Mi’raj when the Prophet Muhammad (peace and blessings be upon him) passed by him.
The reason for this is that the grave of Sayyiduna Musa (peace be upon him) is between Madinah Munawwarah and Bayt al-Maqdis. So the Prophet Muhammad (peace and blessings be upon him) saw him supplicating in his grave, because “salat” here means supplication. So when the Prophet Muhammad (peace and blessings be upon him) entered Bayt al-Maqdis on the night of Mi’raj, on that same night Sayyiduna Musa (peace be upon him) was also made to travel until the Prophet Muhammad (peace and blessings be upon him) saw Sayyiduna Musa (peace be upon him) on the sixth heaven, and there was conversation between them, which we have mentioned earlier. Similarly, in the narration transmitted from Sayyiduna Malik bin Sa’sa’ah (may Allah be pleased with him), in which all the Prophets are mentioned as being seen (this is also what is meant).
As for the statement of the Prophet Muhammad (peace and blessings be upon him) in the narration transmitted from Sayyiduna Malik bin Sa’sa’ah (may Allah be pleased with him): “Once I was in the Hatim, during which a man came to me and split me from here to here.” This is a virtue of the Prophet Muhammad (peace and blessings be upon him), in which you were given superiority over all others, and this is among the miracles of Prophethood. Because when the place of a human’s heart is split, and if people’s hearts are taken out, they die.
The statement of the Prophet Muhammad (peace and blessings be upon him):
“Then it was sewn up.”
This means: Allah Almighty sewed your heart with certainty and knowledge, which were in a golden basin and were transferred to the blessed heart of the Prophet Muhammad (peace and blessings be upon him).
Then an animal was brought whose name was Buraq. The Prophet Muhammad (peace and blessings be upon him) was mounted on it from the “Hatim” or “Hijr.” Both these places are not inside Masjid al-Haram.
So Jibril (peace be upon him) brought you along until he passed by the grave of Sayyiduna Musa (peace be upon him), as we have mentioned earlier. Then the Prophet Muhammad (peace and blessings be upon him) entered Masjid Bayt al-Maqdis, so Jibril (peace be upon him) opened the hole in the stone with his finger
and tied Buraq to it, then he took the Prophet Muhammad (peace and blessings be upon him) up towards the heavens. In the narration transmitted from Buraydah, there is mention of tying Buraq to the stone and the Prophet Muhammad (peace and blessings be upon him) seeing Sayyiduna Musa (peace be upon him) performing prayer in his grave; both these things are not in the narration transmitted from Sayyiduna Malik bin Sa’sa’ah (may Allah be pleased with him).
Then when Jibril (peace be upon him) took the Prophet Muhammad (peace and blessings be upon him) up towards the lowest heaven, Jibril (peace be upon him) asked for the door to be opened: So it was asked: Who is it? He replied: Jibril.
It was asked: Who is with you? He replied: Sayyiduna Muhammad (peace and blessings be upon him). It was asked: Has he been called? This means: Has he been given the message? So that he may be shown the heavens.
This does not mean that those people were unaware of the Prophethood of the Prophet Muhammad (peace and blessings be upon him) until then. The reason is: the event of Mi’raj occurred seven years after the beginning of revelation.
When the door was opened, the Prophet Muhammad (peace and blessings be upon him) saw Sayyiduna Adam (peace be upon him), which we have mentioned earlier.
Similarly, you saw Sayyiduna Yahya bin Zakariya (peace be upon him) and Sayyiduna Isa bin Maryam (peace be upon him) in the second heaven.
In the third heaven, you saw Sayyiduna Yusuf bin Ya’qub (peace be upon him).
In the fourth heaven, Sayyiduna Idris (peace be upon him); in the fifth heaven, Sayyiduna Harun (peace be upon him); in the sixth heaven, Sayyiduna Musa (peace be upon him);
in the seventh heaven, Sayyiduna Ibrahim (peace be upon him)—all this is mentioned in the narrations.
It is possible that Allah Almighty brought these personalities to life so that the Noble Mustafa (peace and blessings be upon him) could see them that night, and this would become a miraculous sign by which your Prophethood would be proven, as we have mentioned earlier. Then the Prophet Muhammad (peace and blessings be upon him) was raised up to Sidrat al-Muntaha, and you saw it in the state which you described.
Then fifty prayers were made obligatory upon you. This was a command as a trial. Allah Almighty put His beloved Sayyiduna Muhammad (peace and blessings be upon him) to a test by making fifty prayers obligatory upon you, because in the prior knowledge of Allah Almighty, it was already decreed that only five prayers would be made obligatory upon the Ummah of the Prophet Muhammad (peace and blessings be upon him), but He gave you the command of fifty prayers as a test. Just as we say: Allah Almighty gives a command, and the purpose is that the commanded act be carried out.
It does not mean that it will necessarily exist, just as Allah Almighty commanded His Khalil, Sayyiduna Ibrahim (peace be upon him), to sacrifice his son, so he was given that command.
The purpose was to reach the limit of following the command; it did not mean that it would actually happen. So when both of them accepted the command and Sayyiduna Isma’il (peace be upon him) laid his forehead down, Allah Almighty gave a great sacrifice as a ransom.
Because if Allah Almighty had willed the occurrence of what He commanded, then Sayyiduna Ibrahim (peace be upon him) would have found his son slaughtered.
Similarly, the command to make fifty prayers obligatory is so that the command may be referred to, not that it actually exists.
When the Prophet Muhammad (peace and blessings be upon him) returned to Sayyiduna Musa (peace be upon him) and informed him that you have been commanded to perform fifty prayers daily, Allah Almighty inspired Sayyiduna Musa (peace be upon him) to request Sayyiduna Muhammad (peace and blessings be upon him) to ask his Lord for a reduction for his Ummah, so Allah Almighty made the statement of Sayyiduna Musa (peace be upon him) to the Prophet Muhammad (peace and blessings be upon him) the cause of this.
So this proves what we have said, that Allah Almighty intended to make five prayers obligatory upon His servants.
He did not intend to make fifty prayers obligatory. Then when the Prophet Muhammad (peace and blessings be upon him) returned to Allah Almighty and requested this, Allah Almighty forgave ten prayers, so this command was also a command of trial, by which it was intended that the command of Allah Almighty be referred to, not that it would actually exist.
Then the question of Sayyiduna Musa (peace be upon him) to the Prophet Muhammad (peace and blessings be upon him) became the cause for the implementation of Allah Almighty’s decision, the decision which was already in His knowledge that five prayers would be obligatory upon this Ummah, not fifty, until the Prophet Muhammad (peace and blessings be upon him) returned with the command of reduction to five prayers.
So Allah Almighty placed this in the heart of His beloved (peace and blessings be upon him), until he said to Sayyiduna Musa (peace be upon him): I have asked my Lord so many times; now I feel shy. Now I am content and now I accept. When you moved forward, a caller announced: I have established My obligation, meaning the five prayers. And I have given relief to My servants, meaning: I have given relief to My servants regarding the command of trial, which I had commanded them that fifty prayers would be obligatory upon them, as we have mentioned earlier. So all these events occurred on the night of Mi’raj, which the Prophet Muhammad (peace and blessings be upon him) saw with his physical body. It was not a dream or a vision presented before you. Because if the events of the night of Mi’raj and what the Prophet Muhammad (peace and blessings be upon him) saw during it had occurred in a state of sleep, not in wakefulness, then it would be impossible (to consider it a miracle), because people see the heavens, angels, prophets, paradise, hell, and such things in dreams.
So if the Prophet Muhammad (peace and blessings be upon him) had seen all these things in a dream, not in a state of wakefulness, then in this regard, others would be equal to you, and they too could see such things in their dreams. Thus, the distinction of the Prophet Muhammad (peace and blessings be upon him) would not be apparent, and this state would not be considered a miracle for which you were given superiority over others. This is contrary to the view of the one who declared these narrations to be false; he has denied the power of Allah Almighty and denied the implementation of Allah Almighty’s decree that He can do whatever He wills, however He wills. Our Lord is exalted above such things and those resembling them.
